Buddhist Extremists And Muslim Minorities

When the civil war in Sri Lanka between Sinhala Buddhists and Tamils ended in 2009, many Sri Lankans and foreign observers alike hoped to see the re-establishment of relatively harmonious religious and ethnic relations among the various communities in the country. Instead, a different type of violence erupted, this time aimed at the Muslim community. The essays in Buddhist Extremists and Muslim Minorities investigate the history and current state of Buddhist-Muslim relations in Sri Lanka, in an attempt to identify the causes of this newly emergent conflict. Euro-American readers unfamiliar with this story will be surprised to learn that it inverts common stereotypes of the two religious groups. In this context, certain groups of Buddhists, generally considered peace-oriented in the West, are engaged in victimizing Muslims, who are increasingly seen as militant. The authors examine the historical contexts and substantive reasons that gave rise to Buddhist nationalism and aggressive attacks on Muslim communities. The rise of Buddhist nationalism in general is analyzed and explained, while the specific role, methods, and character of the militant Bodu Bala Sena (Army of Buddhist Power) movement receive particular scrutiny. The motivations for attacks on Muslims may include deep-seated perceptions of economic disparity, but elements of religious culture (ritual and symbol) are also seen as catalysts for explosive acts of violence. This much-needed, timely commentary promises to shift the standard narrative on Muslims and religious violence.

For decades Myanmar has been portrayed as a case of good citizen versus bad regime – men in jackboots maintaining a suffocating rule over a majority Buddhist population beholden to the ideals of non-violence and tolerance. But in recent years this narrative has been upended. In June 2012, violence between Buddhists and Muslims erupted in western Myanmar, pointing to a growing divide between religious communities that before had received little attention from the outside world. Attacks on Muslims soon spread across the country, leaving hundreds dead, entire neighbourhoods turned to rubble, and tens of thousands of Muslims confined to internment camps. This violence, breaking out amid the passage to democracy, was spurred on by monks, pro-democracy activists and even politicians. In this gripping and deeply reported account, Francis Wade explores how the manipulation of identities by an anxious ruling elite has laid the foundations for mass violence, and how, in Myanmar’s case, some of the most respected and articulate voices for democracy have turned on the Muslim population at a time when the majority of citizens are beginning to experience freedoms unseen for half a century.

The Handbook of Conspiracy Theories and Contemporary Religion is the first collection to offer a comprehensive overview of conspiracy theories and their relationship with religion(s), taking a global and interdisciplinary perspective.

Explores the growing divide between Myanmar's Buddhist and Muslim communities, and questions why some of the most respected and articulate voices for democracy in the country have become complicit in the persecution of its religious minorities.

Myanmar’s Buddhist-Muslim Crisis is a probing search into the reasons and rationalizations behind the violence occurring in Myanmar, especially the oppressive military campaigns waged against Rohingya Muslims by the army in 2016 and 2017. Over more than three years John Holt traveled around Myanmar engaging in sustained conversations with prominent and articulate participants and observers. What emerges from his peregrinations is a series of compelling portraits revealing both deep insights and entrenched misunderstandings. To understand the conflict, Holt must first accurately capture the viewpoints of his different conversation partners, who include Buddhists and Muslims, men and women, monks and laypeople, activists and scholars. Conversations range widely over issues such as the rise of Buddhist nationalism; the sometimes enigmatic and unexpected positions taken by Aung San Suu Kyii; use of the controversial term “Rohingya”; the impact of state-sponsored propaganda on the Burmese public; resistance to narratives emanating from international media, the United Nations, and the international diplomatic community; the frustrations of local political leaders who have felt left out of the policy-making process in the Rakhine State; and the constructive hopes and efforts still being made by forward-looking activists in Yangon. Three main perspectives emerge from the voices he listens to, those of Arakanese Buddhists who are native to Rakhine (once called Arakan), where much of the conflict has taken place; Burmese Buddhists (or Bamars), who make up the vast majority of Myanmar’s population; and the Rohingya Muslims, whose tragic story has been widely disseminated by the international media. What surfaces in conversation after conversation among all three groups is a narrative of siege: all see themselves as the aggrieved party, and all recount a history of being under siege. John Holt gives voice to these different perspectives as an engaged and concerned participant, offering both a critical and empathetic account of Myanmar’s tragic predicament. Readers follow the hopes and dismay of this seasoned scholar of Theravada Buddhism as he seeks his own understanding of the variously impassioned forces in play in this still unfolding drama.

This examination of Sri Lanka's ethnic and religious minorities links the past with the present through a treatment of Sinhala-Buddhist fundamentalist development in the late nineteenth century and its hegemony in the late twentieth.

Myanmar's transition to democracy has been marred by violence between Buddhists and Muslims. While the violence originally broke out between Rakhine Buddhists and Rohingya Muslims, it subsequently emerged throughout the country, impacting Buddhists and Muslims of many ethnic backgrounds. This article offers background on these so-called "communal conflicts" and the rise and evolution of Buddhist nationalist groups led by monks that have spearheaded anti-Muslim campaigns. The authors describe how current monastic political mobilization can be understood as an extension of past monastic activism, and is rooted in traditional understandings of the monastic community's responsibility to defend the religion, respond to community needs, and guide political decision-makers. The authors propose a counter-argument rooted in Theravada Buddhism to address the underlying anxieties motivating Buddhist nationalists while directing them toward peaceful actions promoting coexistence. Additionally, given that these conflicts derive from wider political, economic, and social dilemmas, the authors offer a prescription of complementary policy initiatives.--Résumé de l'éditeur.